The Messianic Secret in the Gospel of St. Mark the Evangelist

What is the Messianic Secret?

The Messianic secret is a theological characteristic of the Gospel of Mark

Jesus did not want His identity known

In the very first chapter of Mark, as Jesus was performing miracles and driving away demons, He did not permit the unclean spirits to speak. These unclean spirits knew who Jesus was [as the Holy One of God][Mark 1:34]. Jesus drove out these unclean spirits who would fall down before him and shout, "You are the Son of God." Jesus warned them not to make him known [Mark 3:12]. Other examples in the gospel is the story of Jairus' daughter raised from the dead [Mark 5:43]. Another incident is the healing of the Blind Man of Bethsaida. After healing the blind man, Jesus sent him home and said, "Do not even go into the village." [Mark 8:26]

The Messianic secret is part of the way Mark constructs his gospel

Bible scholars teach that the pivotal and key passage of the gospel of Mark is found in the confession of Peter in Mark 8:27-33. Before Peter confession, Mark leaves us in a state of mystery as to the identity of Jesus. It was this key passage at Caesarea Philippi when Peter confesses Jesus as the Christ that clearly confirms Jesus as the Messiah. It needs to be noted that though the identity of Jesus was clearly confirmed among his apostles, Jesus still warns them not to tell anyone about Him. And as the gospel of Mark slowly unfolds, one can understand why Jesus did not want Himself to be fully known as the Messiah. One reason was because His being a Messiah is not according to what the apostles and the Jewish people know a Messiah should be. Yes, he was the Messiah as exclaimed by Peter, but his being a Messiah involved suffering and great hardship. [This was in opposition to the expectation of the Jewish people who believe that the Messiah is a political figure - one who will deliver them from their colonizers]. Peter himself did not understand at first though he correctly exclaimed the truth. Peter was also thinking along the same lines as the Jewish people. Therefore, the Messianic secret was constructed by the evangelist Mark to make his readers gradually perceive who Jesus is and what his Messiahship involves and entails.

The Messianic secret partly revealed in Peter's confession is further revealed by Jesus' three predictions of his passion and his teaching on discipleship

Jesus slowly reveals that his being a Messiah is a call to be the suffering servant of God. This is backed up by Jesus announcing three times how he must suffer greatly and be rejected by the elders, the chief priests, and the scribes, condemned to die on the cross, and rise after three days [Mark 8:31; 9:31; and 10:32-34]. Three predictions of the passion were given after that pivotal and key passage of the confession of Peter. This is the development of the meaning of Jesus being the Messiah: from the politically-influenced concept known by the people of Israel, to the real meaning of Messiah as the suffering servant of God. This also has an implication to the life of the apostles: since Jesus taught that his being a Messiah involved great suffering and rejection from the people, He says that those who follow him also need to take up the conditions of discipleship: one that involves service, self-denial, taking up one's cross and giving one's life for others to gain eternal life.

The Messianic secret is totally lifted at the end of the Gospel

During the account of the trial of Jesus before the Sanhedrin, the titles 'Christ', 'Son of God', and 'Son of Man' are brought together. These titles slowly moves into the full revelation of the Messianic secret in the gospel of Mark. The full revelation of this Messianic secret is found in the centurion confession at the foot of the Cross. When the centurion who stood facing Jesus at the cross saw how Jesus breathed His last, the centurion exclaimed, "Truly this man was the Son of God!" [Mark 15:39]. In summary, this is how the Messianic secret was revealed: First was Peter's confession. Second were the three predictions of Christ's passion and death, together with the conditions of discipleship for the apostles. Third and last was the centurion's confession. The Messianic secret is: Jesus is not a glorious King who will save Israel from its oppressors; rather, He is the suffering servant [prophesied by Isaiah] who will die on a cross but rise again to save mankind from its sins.

What does the Messianic secret have to do with our Christian living?

Oftentimes, in every Christian's life, the sacrifice that Christ has made for all is taken for granted. The faithful forget that Jesus did this at a great cost - by His suffering and death on the cross. But, Christ has revealed to us that sin and death are not the end realities of man. It is only the beginning of new life in His name. Therefore, in the journey of living as Christians, every experience of difficulty must be seen in the light of Christ's life. Christians are called to see the difficulties of their state in the light of the cross of Christ. But this should be seen in the context of His resurrection. Human suffering and death is not the end. Eternal life with Christ is the end. As Jesus the Son of God suffered, died and rose again from the dead, all who have place their faith and hope in Him, shall also overcome sin and death, and rise again with Christ to eternal life and glory in His kingdom.

Memorial of Saints (April 24)

St. Fidelis of Sigmaringen was highly educated in philosophy, civil and canon law. Ordained a priest in 1610 A.D., he joined the Franciscan Capuchins in 1612 A.D. Noted to be a good preacher and minister to the sick, he was killed during a mission to the Zwinglians in Switzerland. Martyred for the Christian faith, Fidelis was canonized in 1746 A.D. (died ca. 1622 A.D.).

St. Benedict Menni was ordained a priest in 1866 A.D. He began the work of restoring the Hospitaller Order in Spain and Portugal. Then he founded the Congregation of Hospitaller Sisters of the Sacred Heart of Jesus. Gifted with leadership and organizational abilities, he created 22 centers - homes for the poor and general hospitals (died ca. 1914 A.D.).

St. Mellitus of Canterbury was abbot of St. Andrew's monastery. He then left the monastery to lead a group of missionaries to help St. Augustine in England. Mellitus worked in England for three years and was able to baptize the King of the East Saxons. After a dispute with the King's sons, Mellitus was exiled to France. But he was able to return to England and was even named archbishop of Canterbury in 619 A.D. (died ca. 624 A.D.).

St. Ivo is traditionally known to have been a Persian bishop who left Persia with three companions. The four of them went to England where Ivo decided to live as a recluse. A skeleton that was unearthed near Ramsey Abbey in 1001 A.D. is believed to be the remains of St. Ivo. There is no specific date or year recorded for his death.

St. Egbert was an English monk at Lindisfarne. He traveled to Ireland where he made additional studies until he was ordained. At Iona, he was successful in persuading the monks to adopt the Roman liturgy instead of their Celtic liturgical practices. Egbert was known for his holiness and learning. British historian Bede reports St. Egbert to have been a bishop (died ca. 729 A.D.).

St. William Firmatus pursued a military career and studied medicine. In response to a vision he received, he became a recluse with his mother. After his mother's death, he made a pilgrimage to Jerusalem, and then returned to his eremitical life at Vitre, Savigny and Mantilly. He made a second pilgrimage to Jerusalem and then spent his last years back at Mantilly. St. William was held in high regard by his holiness and Franciscan-like rapport with animals (died ca. 1090 A.D.).

St. Mary Euphrasia Pelletier was originally a member of the Institute of Our Lady of Charity - founded by St. John Eudes in 1641 A.D. After some time, Mary Euphrasia felt the call to found another religious community - one that would be dedicated to working with wayward girls. She thus founded the Institute of Our Lady of Charity of the Good Shepherd at Angers, France. By the time of her death, there were almost 3,000 members of the Institute in different parts of the world (died ca. 1868 A.D.).

3rd Sunday of Easter (A)

(Edited) Sunday reflections: (From) years 2014 (A), 2015 (B), and 2016 (C)

May 4, 2014

Liturgical readings

Acts 2:14, 22-33

Psalm 16

1 Peter 1:17-21

Luke 24:13-35

"Stay with us."

Two disciples of Jesus were making their way to Emmaus. They were in a state of discouragement, hoping that Jesus would set Israel free. Their hopes were dashed since Jesus died on a cross. It was in this state of being disheartened by that event when the Lord joined them on their way to Emmaus. However, they did not recognize that it was Jesus who joined them in their journey. Then Jesus spoke to them: quoting from Scriptures regarding the events at Calvary. He explained to them that all that had to happen so that the Messiah would enter into His glory. So the disciples exclaimed to Jesus, "Stay with us." Jesus went and stayed with them. As they arrived at their destination, they sat down for a meal, and then as the Lord broke the Bread, the two suddenly recognized Jesus. They recognized Him in the "breaking of the bread".

What was in the "breaking of the bread" that caused the two disciples to recognize Jesus? Fr. Cantalamessa (Papal preacher in the Vatican) gives one interpretation to this event in his book, "The Eucharist: Our Sanctification":

Jesus accomplished an action: he broke bread...This action had a sacrificial

meaning. In breaking bread, Jesus was "breaking" himself - in the sense of what

Isaiah the prophet says of God's servant, as being broken for our transgressions.

This breaking of Himself before God and his followers was an act of "obedience

onto death".

The apostles said to Jesus, "Stay with us". What they lacked in spirit, they found again in the presence of Jesus. This is sometimes true of every believer before coming to God's presence in the celebration of the Eucharist. Perhaps there are times in the journey of every baptized Christian that they experience fear and discouragement in doing what is according to God's will. But like the two disciples on their way to Emmaus, every soul can be reanimated by God's Word when he recognizes the Lord's presence in the Mass. This question for reflection can help: When the priest does the "breaking of the bread" in the Mass, how do we recognize Jesus? How does the Lord "stay with us" in the "breaking of the bread"?

Scripture quote:

"For you will not abandon my soul to the nether world, nor will you suffer your faithful one to undergo corruption...you have shown me the paths of life" (Acts 2)